Contents • • • • • • • • • • • • • • • • • • • Biography [ ] Most modern scholars doubt the historicity of traditional biographies and works written about Huineng. The two primary sources for Huineng's life are the preface to the and the. Huineng was born into the Lu family in 638 A.D. In Xinzhou (present-day Xinxing County) in province. His father died when he was young and his family was poor. As a consequence, Huineng had no opportunity to learn to read or write and is said to have remained illiterate his entire life.
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The Platform Sutra [ ] The is attributed to a disciple of Huineng named Fahai (法海) and purports to be a record of Huineng's life, lectures and interactions with disciples. However, the text shows signs of being constructed over a longer period of time, and contains different layers of writing. It is.a wonderful melange of early Chan teachings, a virtual repository of the entire tradition up to the second half of the eighth century. At the heart of the sermon is the same understanding of the Buddha-nature that we have seen in texts attributed to Bodhidharma and Hongren, including the idea that the fundamental Buddha-nature is only made invisible to ordinary humans by their illusions'.
Citation of Buddhist Scriptures [ ] The Platform Sūtra cites and explains a wide range of Buddhist scriptures listed here in the order of appearance: • • • • • • • • [ ] • [ ] Diamond Sutra [ ] According to the Platform Sutra, one day while delivering firewood to a store, Huineng heard a customer reciting the and had an awakening. He immediately inquired about the sutra, and decided to seek out the Fifth Patriarch,, at his monastery on Huang Mei Mountain. Some later versions of the story have the customer giving him 10 or 100 of silver to provide for his aged mother. After travelling for thirty days on foot, he arrived at Huangmei Mountain, where the Fifth Patriarch was presiding.
Introduction to Hongren [ ] The first chapter of the Ming canon version of the describes the introduction of Huineng to Hongren as follows. The Patriarch asked me, 'Who are you and what do you seek?' I replied, 'Your disciple is a commoner from Xinzhou of Lingnan. I have travelled far to pay homage to you and seek nothing other than Buddhahood.' 'So you're from Lingnan, and a barbarian! How can you expect to become a Buddha?'
Asked the Patriarch. I replied, 'Although people exist as northerners and southerners, in the there is neither north nor south. A barbarian differs from Your Holiness physically, but what difference is there in our Buddha-nature? [ ] Huineng became a labourer in the monastery, doing chores in the, chopping wood and pounding rice at the monastery for the next eight months. Succession of Hongren [ ] The Platform Sutra contains the well-known story of the contest for the succession of Hongren.
According to the text, Huineng won this contest, but had to flee the monastery to avoid the rage of the supporters of. The story is not a factual account, but an 8th-century construction, probably by the so-called. Becoming the Sixth Patriarch [ ]. The Sixth Patriarch Cutting the Bamboo, Liang Kai (梁楷, c.1140-1210) The first chapter of the Platform Sutra tells the well-known apocryphal story of the Dharma-transmission from Hongren to Hui-neng. Hongren asked his students to. Write me a stanza () [.] He who understands what the Essence of Mind is will be given the robe (the insignia of the Patriarchate) and the Dharma (the ultimate teaching of the Chan school), and I shall make him the Sixth Patriarch. Only Shenxiu wrote a poem, anonymously on the wall in the middle of the night.
Where Huineng taught and lived. Hongren read the stanza, and received Huineng in his abode, where he expounded the to him.
When he came to the passage, 'to use the mind yet be free from any attachment,' Huineng came to great awakening. He exclaimed, How amazing that the self nature is originally pure! How amazing that the self nature is unborn and undying!
How amazing that the self nature is inherently complete! Free Wordlist For Wpa Crack. How amazing that the self nature neither moves nor stays!
How amazing that all dharmas come from this self nature! [ ] Hongren then passed the robe and begging bowl, symbols of the Dharma Seal of Enlightenment, to Huineng and he thus became the Sixth Patriarch. Interpretation of the verses [ ] According to the traditional interpretation, which is based on, the fifth-generation successor of Shenhui, the two verses represent respectively the gradual and the sudden approach. According to McRae, this is an incorrect understanding: [T]he verse attributed to Shenxiu does not in fact refer to gradual or progressive endeavor, but to a constant practice of cleaning the mirror [.] [H]is basic message was that of the constant and perfect teaching, the endless personal manifestation of the bodhisattva ideal. Huineng's verse does not stand alone, but forms a pair with Shenxiu's verse: Huineng's verse(s) apply the rhetoric of emptiness to undercut the substantiality of the terms of that formulation. However, the basic meaning of the first proposition still remains'. McRae notes a similarity in reasoning with the Oxhead School, which used a threefold structure of 'absolute, relative and middle', or 'thesis-antithesis-synthesis'.
According to McRae, the Platform Sutra itself is the synthesis in this threefold structure, giving a balance between the need of constant practice and the insight into the absolute. Teachings [ ] Sudden Enlightenment [ ] Doctrinally the Southern School is associated with the teaching that, while the is associated with the teaching that enlightenment is gradual.
This was a polemical exaggeration, since both schools were derived from the same tradition, and the so-called Southern School incorporated many teachings of the more influential Northern School. Eventually both schools died out, but the influence of Shenhui was so immense that all later Chan schools traced their origin to Huineng, and 'sudden enlightenment' became a standard doctrine of Chan. No-thought and meditation [ ] According to tradition Huineng taught 'no-thought', the 'pure and unattached mind' which 'comes and goes freely and functions fluently without any hindrance'. The alleged Northern schools emphasis on quiet contemplation was criticised by Huineng. • Pine 2006 • 释道原, ed.
Beijing, China: 北京国学时代文化传播有限公司. Retrieved 25 March 2009. Check date values in: date= () •. • Watts 1962, pp.111-113 • McRae, John. The Platform Sutra of the Sixth Patriarch. 31 • McRae, John.
The Platform Sutra of the Sixth Patriarch. 33 •, p. 63-65. •, p. 60, 65. • 2004-10-12 at the. •, Book Three, Chapter 1. Pages 222-224 in the English translation: Louis J.
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